The practice of the presence of God, being conversations and letters of Nicholas Herman of Lorraine, Brother Lawrence

.HE PRACTICE OF THE
^RESENCE OF GOD

HE BEST RULE OF A HOLY UFB

fornia
nal

ty

BROTHER LAWRENCE

THE WARD THORNTONS

112 Second Avenue
Chula Vista, California

LIBRARY

presented to the

LIBRARY
UNIVERSITY OF CALIFORNIA • SAN DIF.GO

by

FRIENDS OF THE LIBRARY

Ward L. Thornton

donor

N VERSITY OF CALIFORNIA

n

3 182202751 8810

THE PRACTICE

OF THE
PRESENCE OF GOD

CONVERSATIONS and LETTERS
O/UJICHQLAS (HERMAN of LORRAINE
BROTHER LAWRENCE

Introduction by
Hannah Whitall Smith

NEW YORK

Fleming H. Revell Company

Los ANGELES • LONDON • GLASGOW

Distributed b>

Scriven< r & Co

6007 Barton Ave.

Los Angeles 38

Copyright, 1895,

by
FLEMING H. REVELL COMPANY.

Translated from the French
Printed in the United States of America

158 Fifth Avenue, New York 10, N.Y.

2173 Colorado Blvd., Los Angeles 41, Calif.

29 Ludgate Hill, London E.C. 4, England

229 Bothwell St., Glasgow C. 2, Scotland

Contents

INTRODUCTION 7

PREFACE i i

CONVERSATIONS

FIRST CONVERSATION 1 3

SECOND CONVERSATION 1 6

THIRD CONVERSATION 2 1

FOURTH CONVERSATION 24

LETTERS

FIRST LETTER 3 I

SECOND LETTER 33

THIRD LETTER 39

FOURTH LETTER 41

FIFTH LETTER 44

SIXTH LETTER 46

SEVENTH LETTER 48

EIGHTH LETTER 5O

NINTH LETTER 5 I

TENTH LETTER 5 3

Contents

ELEVENTH LETTER j j

TWELFTH LETTER j7

THIRTEENTH LETTER jg

FOURTEENTH LETTER £O

FIFTEENTH LETTER 6 1

But I fear, lest by any means, as the serpent beguiled Eve
through his subtlety, so your minds should be corrupted from
the simplicity that is in Christ.— II Corinthians 11:3.

THE value of this little book is its extreme
simplicity. The trouble with most of the re-
ligion of the day is its extreme complexity.
"Brother Lawrence" was not troubled with
any theological difficulties or doctrinal dilem-
mas. For him these did not exist. His one single
aim was to bring about a conscious personal
union between himself and God, and he took
the shortest cut he could find to accomplish it.
The result can best be described in his own
words: "If I dare use the expression, I should
choose to call this state the bosom of God, for
the inexpressible sweetness which I taste and
experience there."

What Brother Lawrence did all can do. No
theological training nor any especial theologi-
cal views are needed for the blessed "practice"

8 Introduction

he recommended. No gorgeous churches, nor
stately cathedral, nor elaborate ritual, could
either make or mar it. A kitchen and an altar
were as one to him; and to pick up a straw
from the ground was as grand a service as to
preach to multitudes. "The time of business,"
said he, "does not with me differ from the time
of prayer; and in the noise and clutter of my
kitchen, while several persons are at the same
time calling for different things, I possess God
in as great tranquillity as if I were upon my
knees at the blessed sacrament."

This little book, therefore, seems to me one
of the most helpful I know. It fits into the lives
of all human beings, let them be rich or poor,
learned or unlearned, wise or simple. The
woman at her wash-tub, or the stone-breaker
on the road, can carry on the "practice" here
taught with as much ease and as much assur-
ance of success as the priest at his altar or the
missionary in his field of work.

All must feel that anything that brings the
religion of Christ within reach of overworked
and poverty-stricken humanity, in the midst
of its ignorance and its helplessness, is a price-
less boon, and this is what Brother Lawrence
does. His "practice" requires neither time, nor
talents, nor training. At any moment, in the

Introduction 9

midst of any occupation, under any circum-
stances, the soul that wants to know God can
"practise the presence" and can come to the
knowledge. The Lord Christ of hosts is with
us, the God of Jacob is our refuge, let the
"seemings" be what they may; and we need
but to recognize this as a continual, ever-pres-
ent fact, and the inexpressible sweetness to
which Brother Lawrence attained will become

ours.

HANNAH WHITALL SMITH

'ace

THIS book consists of notes of several con-
versations had with, and letters written by,
Nicholas Herman, of Lorraine, a lowly and
unlearned man, who, after having been a foot-
man and soldier, was admitted a Lay brother
among the barefooted Carmelites at Paris in
1666, and was afterward known as "Brother
Lawrence."

His conversion, which took place when he
was about eighteen years old, was the result,
under GOD, of the mere sight in midwinter of
a dry and leafless tree, and of the reflections it
stirred respecting the change the coming spring
would bring. From that time he grew emi-
nently in the knowledge and love of GOD, en-
deavoring constantly to walk "as in His pres-
ence." No wilderness wanderings seem to have
intervened between the Red Sea and the Jordan
of his experience. A wholly consecrated man,
he lived his Christian life through as a pilgrim,

ii

12 Preface

as a steward and not as an owner, and died at
the age of eighty, leaving a name which has
been as "ointment poured forth."

The "Conversations" are supposed to have
been written by M. Beaufort, Grand Vicar to
M. de Chalons, formerly Cardinal de Noailles,
by whose recommendation the "Letters" were
first published.

The book, within a short time, went through
repeated editions, and has been a means of
blessing to many souls. It contains very much
of that wisdom which only lips the LORD has
touched can express, and which only hearts
He has made teachable can receive.

May this edition also be blessed by GOD, and
redound to the praise of the glory of His grace.

FIRST CONVERSATION

THE first time I saw Brother Lawrence was
upon the }d of August, 1666. He told me that
GOD had done him a singular favor in his con-
version at the age of eighteen.

That in the winter, seeing a tree stripped of
its leaves, and considering that within a little
time the leaves would be renewed, and after
that the flowers and fruit appear, he received
a high view of the providence and power of
GOD, which has never since been effaced from
his soul. That this view had perfectly set him
loose from the world, and kindled in him such
a love for GOD that he could not tell whether
it had increased during the more than forty
years he had lived since.

That he had been footman to M. Fieubert,
the treasurer, and that he was a great awkward
fellow who broke everything.

13

14 Conversations

That he had desired to be received into a
monastery, thinking that he would there be
made to smart for his awkwardness and the
faults he should commit, and so he should
sacrifice to GOD his life, with its pleasures; but
that GOD had disappointed him, he having met
with nothing but satisfaction in that state.

That we should establish ourselves in a sense
of GOD'S presence by continually conversing
with Him. That it was a shameful thing to
quit His conversation to think of trifles and
fooleries.

That we should feel and nourish our souls
with high notions of GOD; which would yield
us great joy in being devoted to Him.

That we ought to quicken — i.e., to enliven
— our faith. That it was lamentable we had so
little; and that instead of taking faith for the
rule of their conduct, men amused themselves
with trivial devotions, which changed daily.
That the way of faith was the spirit of the
church, and that it was sufficient to bring us
to a high degree of perfection.

That we ought to give ourselves up to GOD,
with regard both to things temporal and spir-
itual, and seek our satisfaction only in the ful-
filling of His will, whether He lead us by

Conversations 1 5

suffering or by consolation, for all would be
equal to a soul truly resigned. That there
needed fidelity in those drynesses or insensibili-
ties and irksomenesses in prayer by which GOD
tries our love to Him; that then was the time
for us to make good and effectual acts of resig-
nation, whereof one alone would oftentimes
very much promote our spiritual advancement.

That as for the miseries and sins he heard of
daily in the world, he was so far from wonder-
ing at them that, on the contrary, he was sur-
prised that there were not more, considering
the malice sinners were capable of; that, for
his part, he prayed for them; but knowing that
GOD could remedy the mischiefs they did when
He pleased, he gave himself no further trouble.

That to arrive at such resignation as GOD re-
quires, we should watch attentively over all
the passions which mingle as well in spiritual
things as in those of a grosser nature; that GOD
would give light concerning those passions to
those who truly desire to serve Him. That if
this was my design, viz., sincerely to serve GOD,
I might come to him (Brother Lawrence) as
often as I pleased, without any fear of being
troublesome; but if not, that I ought no more
to visit him.

1 6 Conversations

SECOND CONVERSATION

That he had always been governed by love,
without selfish views; and that having resolved
to make the love of GOD the end of all his ac-
tions, he had found reasons to be well satisfied
with his method. That he was pleased when he
could take up a straw from the ground for the
love of GOD, seeking Him only, and nothing
else, not even His gifts.

That he had been long troubled in mind
from a certan belief that he should be damned;
that all the men in the world could not have
persuaded him to the contrary; but that he had
thus reasoned with himself about it: I engaged
in a religious life only for the love of GOD, and
I have endeavored to act only for Him; what-
ever becomes of me, whether I be lost or saved,
I will always continue to act purely for the love
of GOD. / shall have this good at least, that till
death I shall have done all that is in me to love
Him. That this trouble of mind had lasted four
years, during which time he had suffered much;
but that at last he had seen that this trouble
arose from want of faith, and that since he had
passed his life in perfect liberty and continual
joy. That he had placed his sins betwixt him
and GOD, as it were, to tell Him that he did not

Conversations 17

deserve His favors, but that GOD still contin-
ued to bestow them in abundance.

That in order to form a habit of conversing
with GOD continually, and referring all we do
to Him, we must at first apply to Him with
some diligence; but that after a little care we
should find His love inwardly excite us to it
without any difficulty.

That he expected, after the pleasant days
GOD had given him, he should have his turn of
pain and suffering; but that he was not uneasy
about it, knowing very well that as he could
do nothing of himself, GOD would not fail to
give him the strength to bear it.

That when an occasion of practising some
virtue offered, he addressed himself to GOD,
saying, LORD, / cannot do this unless Thou
enablest me; and that then he received strength
more than sufficient.

That when he had failed in his duty, he only
confessed his fault, saying to GOD, I shall never
do otherwise if You leave me to myself; it is
You who must hinder my falling, and mend
what is amiss. That after this he gave himself
no further uneasiness about it.

That we ought to act with GOD in the great-
est simplicity, speaking to Him frankly and
plainly, and imploring His assistance in our

1 8 Conversations

affairs, just as they happen. That GOD never
failed to grant it, as he had often experienced.

That he had been lately sent into Burgundy,
to buy the provision of wine for the society,
which was a very unwelcome task for him, be-
cause he had no turn for business, and because
he was lame and could not go about the boat
but by rolling himself over the casks. That,
however, he gave himself no uneasiness about
it, nor about the purchase of the wine. That
he said to GOD, // was His business he was
about, and that he afterward found it very
well performed. That he had been sent into
Auvergne, the year before, upon the same ac-
count; that he could not tell how the matter
passed, but that it proved very well.

So, likewise, in his business in the kitchen
(to which he had naturally a great aversion),
having accustomed himself to do everything
there for the love of GOD, and with prayer,
upon all occasions, for His grace to do his work
well, he had found everything easy, during fif-
teen years that he had been employed there.

That he was very well pleased with the post
he was now in; but that he was as ready to quit
that as the former, since he was always pleasing
himself in every condition by doing little
things for the love of GOD.

Conversations 19

That with him the set times of prayer were
not different from other times; that he retired
to pray, according to the directions of his
superior, but that he did not want such retire-
ment, nor ask for it, because his greatest busi-
ness did not divert him from GOD.

That as he knew his obligation to love GOD
in all things, and as he endeavored so to do, he
had no need of a director to advise him, but
that he needed much a confessor to absolve
him. That he was very sensible of his faults,
but not discouraged by them; that he con-
fessed them to GOD, but did not plead against
Him to excuse them. When he had so done, he
peaceably resumed his usual practice of love
and adoration.

That in his trouble of mind he had consulted
nobody, but knowing only by the light of faith
that GOD was present, he contented himself
with directing all his actions to Him, i.e., doing
them with a desire to please Him, let what
would come of it.

That useless thoughts spoil all; that the mis-
chief began there; but that we ought to reject
them as soon as we perceived their impertinence
to the matter in hand, or our salvation, and re-
turn to our communion with GOD.

That at the beginning he had often passed

io Conversations

his time appointed for prayer in rejecting
wandering thoughts and falling back into
them. That he could never regulate his devotion
by certain methods as some do. That, neverthe-
less, at first he had meditated for some time,
but afterward that went off, in a manner he
could give no account of.

That all bodily mortifications and other ex-
ercises are useless, except as they serve to arrive
at the union with GOD by love; that he had
well considered this, and found it the shortest
way to go straight to Him by a continual ex-
ercise of love and doing all things for His sake.

That we ought to make a great difference
between the acts of the understanding and
those of the will; that the first were compara-
tively of little value, and the others, all. That
our only business was to love and delight our-
selves in GOD.

That all possible kinds of mortification, if
they were void of the love of GOD, could not
efface a single sin. That we ought, without anx-
iety, to expect the pardon of our sins from
the blood of JESUS CHRIST, only endeavoring
to love Him with all our hearts. That GOD
seemed to have granted the greatest favors to
the greatest sinners, as more signal monuments
of His mercy.

Conversations 21

That the greatest pains or pleasures of this
world were not to be compared with what he
had experienced of both kinds in a spiritual
state; so that he was careful for nothing and
feared nothing, desiring only one thing of GOD,
viz., that he might not offend Him.

That he had no scruples; for, said he, when
I fail in my duty, I readily acknowledge it, say-
ing, I am used to do so; I shall never do other-
wise if I am left to -myself. If I fail not, then I
give GOD thanks, acknowledging that the
strength comes from Him.

THIRD CONVERSATION

He told me that the foundation of the spir-
itual life in him had been a high notion and
esteem of GOD in faith; which when he had
once well conceived, he had no other care at
first but faithfully to reject every other
thought, that he might perform all his actions
for the love of GOD. That when sometimes he
had not thought of GOD for a good while, he
did not disquiet himself for it; but, after hav-
ing acknowledged his wretchedness to GOD, he
returned to Him with so much the greater
trust in Him as he had found himself wretched
through forgetting Him.

22 Conversations

That the trust we put in GOD honors Him
much and draws down great graces.

That it was impossible not only that GOD
should deceive, but also that He should long
let a soul suffer which is perfectly resigned to
Him, and resolved to endure everything for
His sake.

That he had so often experienced the ready
succors of divine grace upon all occasions, that
from the same experience, when he had busi-
ness to do, he did not think of it beforehand;
but when it was time to do it, he found in GOD,
as in a clear mirror, all that was fit for him to
do. That of late he had acted thus, without an-
ticipating care; but before the experience above
mentioned, he had used it in his affairs.

When outward business diverted him a little
from the thought of GOD, a fresh remembrance
coming from GOD invested his soul, and so
inflamed and transported him that it was diffi-
cult for him to contain himself.

That he was more united to GOD in his out-
ward employments than when he left them
for devotion and retirement.

That he expected hereafter some great pain
of body or mind; that the worst that could
happen to him was to lose that sense of GOD
which he had enjoyed so long; but that the

Conversations 23

goodness of GOD assured him. He would not
forsake him utterly, and that He would give
him strength to bear whatever evil He permit-
ted to happen to him; and therefore that he
feared nothing, and had no occasion to consult
with anybody about his state. That when he
had attempted to do it, he had always come
away more perplexed; and that as he was con-
scious of his readiness to lay down his life for
the love of GOD, he had no apprehension of
danger. That perfect resignation to GOD waj
a sure way to heaven, a way in which we had
always sufficient light for our conduct.

That in the beginning of the spiritual life
we ought to be faithful in doing our duty and
denying ourselves; but after that, unspeakable
pleasures followed. That in difficulties we need
only have recourse to JESUS CHRIST, and beg
His grace; with that everything became easy.

That many do not advance in the Christian
progress because they stick in penances and
particular exercises, while they neglect the love
of GOD, which is the end. That this appeared
plainly by their works, and was the reason why
we see so little solid virtue.

That there needed neither art nor science for
going to GOD, but only a heart resolutely de-

24 Conversations

termined to apply itself to nothing but Him,
or for His sake, and to love Him only.

FOURTH CONVERSATION

He discoursed with me frequently, and with
great openness of heart, concerning his manner
of going to GOD, whereof some part is related
already.

He told me that all consists in one hearty
renunciation of everything which we are sensi-
ble does not lead to GOD. That we might ac-
custom ourselves to a continual conversation
with Him, with freedom and in simplicity.
That we need only to recognize GOD intimately
present with us, to address ourselves to Him
every moment, that we may beg His assistance
for knowing His will in things doubtful, and
for rightly performing those which we plainly
see He requires of us, offering them to Him
before we do them, and giving Him thanks
when we have done.

That in this conversation with God we are
also employed in praising, adoring, and loving
Him incessantly, for His infinite goodness and
perfection.

That, without being discouraged on account
of our sins, we should pray for His grace with

Conversations 25

a perfect confidence, as relying upon the in-
finite merits of our LORD JESUS CHRIST. That
GOD never failed offering us His grace at each
action; that he distinctly perceived it, and
never failed of it, unless when his thoughts had
wandered from a sense of GOD'S presence, or
he had forgotten to ask His assistance.

That GOD always gave us light in our doubts
when we had no other design but to please
Him.

That our sanctification did not depend upon
changing our works, but in doing that for
GOD'S sake which we commonly do for our
own. That it was lamentable to see how many
people mistook the means for the end, addicting
themselves to certain works, which they per-
formed very imperfectly, by reason of their
human or selfish regards.

That the most excellent method he had
found of going to GOD was that of doing our
common business without any view of pleasing
men,* and (as far as we are capable) purely
for the love of GOD.

That it was a great delusion to think that
the times of prayer ought to differ from other
times; that we are as strictly obliged to adhere

* Gal. i: 10; Eph. 6: 5, 6.

26 Conversations

to GOD by action in the time of action as by
prayer in the season of prayer.

That his prayer was nothing else but a sense
of the presence of GOD, his soul being at that
time insensible to everything but divine love;
and that when the appointed times of prayer
were past, he found no difference, because he
still continued with GOD, praising and blessing
Him with all his might, so that he passed his
life in continual joy; yet hoped that GOD would
give him somewhat to suffer when he should
grow stronger.

That we ought, once for all, heartily to put
our whole trust in GOD, and make a total sur-
render of ourselves to Him, secure that He
would not deceive us.

That we ought not to be weary of doing
little things for the love of GOD, who regards
not the greatness of the work, but the love with
which it is performed. That we should not
wonder if, in the beginning, we often failed in
our endeavors, but that at last we should gain
a habit, which will naturally produce its acts
in us, without our care, and to our exceeding
great delight.

That the whole substance of religion was
faith, hope, and charity, by the practice of
which we become united to the will of GOD;

^Conversations 27

that all besides is indifferent, and to be used as
a means that we may arrive at our end, and be
swallowed up therein, by faith and charity.

That all things are possible to him who be-
lieves; that they are less difficult to him who
hopes; that they are more easy to him who
loves, and still more easy to him who perseveres
in the practice of these three virtues.

That the end we ought to propose to our-
selves is to become, in this life, the most perfect
worshipers of GOD we can possibly be, as we
hope to be through all eternity.

That when we enter upon the spiritual life,
we should consider and examine to the bottom
what we are. And then we should find our-
selves worthy of all contempt, and not deserv-
ing indeed the name of Christians; subject to
all kinds of misery and numberless accidents,
which trouble us and cause perpetual vicissi-
tudes in our health, in our humors, in our in-
ternal and external dispositions; in fine, per-
sons whom GOD would humble by many pains
and labors, as well within as without. After
this we should not wonder that troubles, temp-
tations, oppositions, and contradictions hap-
pen to us from men. We ought, on the con-
trary, to submit ourselves to them, and bear

28 Conversations

them as long as GOD pleases, as things highly
advantageous to us.

That the greater perfection a soul aspires
after, the more dependent it is upon divine
grace.

* Being questioned by one of his own society
(to whom he was obliged to open himself) by
what means he had attained such an habitual
sense of GOD, he told him that, since his first
coming to the monastery, he had considered
GOD as the end of all his thoughts and desires,
as the mark to which they should tend, and in
which they should terminate.

That in the beginning of his novitiate he
spent the hours appointed for private prayer
in thinking of GOD, so as to convince his mind
of, and to impress deeply upon his heart, the
divine existence, rather by devout sentiments,
and submission to the lights of faith, than by
studied reasonings and elaborate meditations.
That by this short and sure method he exer-
cised himself in the knowledge and love of
GOD, resolving to use his utmost endeavor to
live in a continual sense of His presence, and,
if possible, never to forget Him more.

That when he had thus in prayer filled his

* The particulars which follow are collected from other ac-
counts of Brother Lawrence.

Conversations 29

mind with great sentiments of that infinite
Being, he went to his work appointed in the
kitchen (for he was cook to the society) . There
having first considered severally the things his
office required, and when and how each thing
was to be done, he spent all the intervals of his
time, as well before as after his work, in prayer.

That when he began his business, he said to
GOD, with a filial trust in Him: O my GOD,
since Thou art with me, and I must now, in
obedience to Thy commands, apply my mind
to these outward things, I beseech Thee to grant
me the grace to continue in Thy presence', and
to this end do Thou prosper me with Thy as-
sistance, receive all my works, and possess all
my affections.

As he proceeded in his work he continued
his familiar conversation with his Maker, im-
ploring His grace, and offering to Him all his
actions.

When he had finished he examined himself
how he had discharged his duty; if he found
well, he returned thanks to GOD; if otherwise,
he asked pardon, and, without being discour-
aged, he set his mind right again, and contin-
ued his exercise of the presence of GOD as if
he had never deviated from it. "Thus," said
he, "by rising after my falls, and by frequently

3O Conversations

renewed acts of faith and love, I am come to a
state wherein it would be as difficult for me
not to think of GOD as it was at first to ac-
custom myself to it."

As Brother Lawrence had found such an ad-
vantage in walking in the presence of GOD, it
was natural for him to recommend it earnestly
to others; but his example was a stronger in-
ducement than any arguments he could pro-
pose. His very countenance was edifying, such
a sweet and calm devotion appearing in it as
could not but affect the beholders. And it was
observed that in the greatest hurry of business
in the kitchen he still preserved his recollection
and heavenly-mindedness. He was never hasty
nor loitering, but did each thing in its season,
with an even, uninterrupted composure and
tranquillity of spirit. "The time of business,"
said he, "does not with me differ from the time
of prayer, and in the noise and clatter of my
kitchen, while several persons are at the same
time calling for different things, I possess GOD
in as great tranquillity as if I were upon my
knees at the blessed sacrament."

FIRST LETTER

SINCE you desire so earnestly that I should
communicate to you the method by which I
arrived at that habitual sense of GOD'S presence,
which our LORD, of His mercy, has been pleased
to vouchsafe to me, I must tell you that it is
with great difficulty that I am prevailed on by
your importunities; and now I do it only upon
the terms that you show my letter to nobody.
If I knew that you would let it be seen, all the
desire that I have for your advancement would
not be able to determine me to it. The account
I can give you is:

Having found in many books different
methods of going to GOD, and divers practices
of the spiritual life, I thought this would serve
rather to puzzle me than facilitate what I
sought after, which was nothing but how to
become wholly GOD'S. This made me resolve

32 Letters

to give the all for the all; so after having given
myself wholly to GOD, that He might take
away my sin, / renounced, for the love of Him,
everything that was not He, and I began to
live as if there was none but He and I in the
world. Sometimes I considered myself before
Him as a poor criminal at the feet of his judge:
at other times I beheld Him in my heart as my
FATHER, as my GOD. I worshiped Him the
of tenest that I could, keeping my mind in His
holy presence, and recalling it as often as I
found it wandered from Him. I found no
small pain in this exercise, and yet I continued
it, notwithstanding all the difficulties that oc-
curred, without troubling or disquieting my-
self when my mind had wandered involun-
tarily. I made this my business as much all the
day long as at the appointed times of prayer;
for at all times, every hour, every minute, even
in the height of my business, I drove away from
my mind everything that was capable of inter-
rupting my thought of GOD.

Such has been my common practice ever
since I entered in religion; and though I have
done it very imperfectly, yet I have found
great advantages by it. These, I well know, are
to be imputed to the mere mercy and goodness

Letters 3 3

of GOD, because we can do nothing without
Him, and / still less than any. But when we
are faithful to keep ourselves in His holy pres-
ence, and set Him always before us, this not
only hinders our offending Him and doing any-
thing that may displease Him, at least wilfully,
but it also begets in us a holy freedom, and, if
I may so speak, a familiarity with GOD, where-
with we ask, and that successfully, the graces
we stand in need of. In fine, by often repeating
these acts, they become habitual, and the pres-
ence of GOD rendered as it were natural to us.
Give Him thanks, if you please, with me, for
His great goodness toward me, which I can
never sufficiently admire, for the many favors
He has done to so miserable a sinner as I am.
May all things praise Him. Amen.
I am, in our LORD,

Yours, etc.

SECOND LETTER

To the Reverend

Not finding my manner of life in books, al-
though I have no difficulty about it, yet, for
greater security, I shall be glad to know your
thoughts concerning it.

34 Letters

In a conversation some days since with a
person of piety, he told me the spiritual life was
a life of grace, which begins with servile fear,
which is increased by hope of eternal life, and
which is consummated by pure love; that each
of these states had its different stages, by which
one arrives at last at that blessed consumma-
tion.

I have not followed all these methods. On
the contrary, from I know not what instincts,
I found they discouraged me. This was the
reason why, at my entrance into religion, I
took a resolution to give myself up to GOD, as
the best return I could make for His love, and,
for the love of Him, to renounce all besides.

For the first year I commonly employed my-
self during the time set apart for devotion with
the thought of death, judgment, heaven, hell,
and my sins. Thus I continued some years, ap-
plying my mind carefully the rest of the day,
and even in the midst of my business, to the
presence of GOD, whom I considered always as
-with me, often as in me.

At length I came insensibly to do the same
thing during my set time of prayer, which
caused in me great delight and consolation.
This practice produced in me so high an esteem

Letters 3 5

for GOD that faith alone was capable to satisfy
me in that point.*

Such was my beginning, and yet I must tell
you that for the first ten years I suffered much.
The apprehension that I was not devoted to
GOD as I wished to be, my past sins always
present to my mind, and the great unmerited
favors which GOD did me, were the matter and
source of my sufferings. During this time I
fell often, and rose again presently. It seemed
to me that all creatures, reason, and GOD Him-
self were against me, and faith alone for me. I
was troubled sometimes with thoughts that to
believe I had received such favors was an effect
of my presumption, which pretended to be at
once where others arrive with difficulty; at
other times, that it was a wilful delusion, and
that there was no salvation for me.

When I thought of nothing but to end my
days in these troubles (which did not at all
diminish the trust I had in GOD, and which
served only to increase my faith) , I found my-
self changed all at once; and my soul, which

* / suppose he means that all distinct notions he could form
of GOD were unsatisfactory, because he perceived them to be
unworthy of GOD; and therefore his mind was not to be
satisfied but by the views of faith, which apprehend GOD
as infinite and incomprehensible, as He is in Himself, and not
as He can be conceived by human ideas.

3 6 Letters

till that time was in trouble, felt a profound
inward peace, as if she were in her center and
place of rest.

Ever since that time I walk before GOD
simply, in faith, with humility and with love,
and I apply myself diligently to do nothing and
think nothing which may displease Him. I
hope that when I have done what I can, He
will do with me what He pleases.

As for what passes in me at present, I cannot
express it. I have no pain or difficulty about my
state, because I have no will but that of GOD,
which I endeavor to accomplish in all things,
and to which I am so resigned that I would not
take up a straw from the ground against His
order, or from any other motive than purelv
that of love to Him.

I have quitted all forms of devotion and set
prayers but those to which my state obliges me.
And I make it my business only to persevere in
His holy presence, wherein I keep myself by a
simple attention, and a general fond regard to
GOD, which I may call an actual presence of
GOD; or, to speak better, an habitual, silent,
and secret conversation of the soul with GOD,
which often causes me joys and raptures in-
wardly, and sometimes also outwardly, so great

Letters 37

that I am forced to use means to moderate them
and prevent their appearance to others.

In short, I am assured beyond all doubt that
my soul has been with GOD above these thirty
years. I pass over many things that I may not
be tedious to you, yet I think it proper to in-
form you after what manner I consider myself
before GOD, whom I behold as my King.

I consider myself as the most wretched of
men, full of sores and corruption, and who has
committed all sorts of crimes against his King.
Touched with a sensible regret, I confess to
Him all my wickedness, I ask His forgiveness,
I abandon myself in His hands that He may
do what He pleases with me. The King, full of
mercy and goodness, very far from chastising
me, embraces me with love, makes me eat at
His table, serves me with His own hands, gives
me the key of His treasures; He converses and
delights Himself with me incessantly, in a
thousand and a thousand ways, and treats me
in all respects as His favorite. It is thus I con-
sider myself from time to time in His holy
presence.

My most useful method is this simple atten-
tion, and such a general passionate regard to
GOD, to whom I find myself often attached

38 Letters

with greater sweetness and delight than that of
an infant at the mother's breast; so that, if I
dare use the expression, I should choose to call
this state the bosom of GOD, for the inexpressi-
ble sweetness which I taste and experience
there.

If sometimes my thoughts wander from it
by necessity or infirmity, I am presently re-
called by inward motions so charming and de-
licious that I am ashamed to mention them. I
desire your Reverence to reflect rather upon
my great wretchedness, of which you are fully
informed, than upon the great favors which
GOD does me, all unworthy and ungrateful as
I am.

As for my set hours of prayer, they are only a
continuation of the same exercise. Sometimes I
consider myself there as a stone before a carver,
whereof he is to make a statue; presenting my-
self thus before GOD, I desire Him to form His
perfect image in my soul, and make me entirely
like Himself.

At other times, when I apply myself to
prayer, I feel all my spirit and all my soul lift
itself up without any care or effort of mine,
and it continues as it were suspended and firmly
fixed in GOD, as in its center and place of rest.

I know that some charge this state with in-

Letters 39

activity, delusion, and self-love. I confess that
it is a holy inactivity, and would be a happy
self-love if the soul in that state were capable
of it, because, in effect, while she is in this re-
pose, she cannot be disturbed by such acts as
she was formerly accustomed to, and which
were then her support, but which would now
rather hinder than assist her.

Yet I cannot bear that this should be called
delusion, because the soul which thus enjoys
GOD desires herein nothing but Him. If this
be delusion in me, it belongs to GOD to remedy
it. Let Him do what He pleases with me; I de-
sire only Him, and to be wholly devoted to
Him. You will, however, oblige me in sending
me your opinion, to which I always pay a great
deference, for I have a singular esteem for your
Reverence, and am, in our LORD,

Yours, etc.

THIRD LETTER

We have a GOD who is infinitely gracious and
knows all about our wants. I always thought
that He would reduce you to extremity. He
will come in His own time, and when you least
expect it. Hope in Him more than ever; thank
Him with me for the favors He does you, par-

40 Letters

ticularly for the fortitude and patience which
He gives you in your afflictions. It is a plain
mark of the care He takes of you. Comfort
yourself, then, with Him, and give thanks for
all.

I admire also the fortitude and bravery of

Mr. . GOD has given him a good disposition

and a good will; but there is in him still a little
of the world and a great deal of youth. I hope
the affliction which GOD has sent him will prove
a wholesome remedy to him, and make him
enter into himself. It is an accident which
should engage him to put all his trust in Him
who accompanies him everywhere. Let him
think of Him as often as he can, especially in
the greatest dangers. A little lifting up of the
heart suffices. A little remembrance of GOD,
one act of inward worship, though upon a
march, and a sword in hand, are prayers, which,
however short, are nevertheless very acceptable
to GOD; and far from lessening a soldier's
courage in occasions of danger, they best serve
to fortify it.

Let him then think of GOD the most he can.
Let him accustom himself, by degrees, to this
small but holy exercise. No one will notice it,
and nothing is easier than to repeat often in
the day these little internal adorations. Recom-

Letters 41

mend to him, if you please, that he think of
GOD the most he can, in the manner here di-
rected. It is very fit and most necessary for a
soldier who is daily exposed to the dangers of
life. I hope that GOD will assist him and all the
family, to whom I present my service, being
theirs and

Yours, etc.

FOURTH LETTER

I have taken this opportunity to communi-
cate to you the sentiments of one of our so-
ciety, concerning the admirable effects and
continual assistances which he receives from
the presence of GOD. Let you and me both
profit by them.

You must know his continual care has been,
for about forty years past that he has spent in
religion, to be always with GOD, and to do
nothing, say nothing, and think nothing which
may displease Him, and this without any other
view than purely for the love of Him, and be-
cause He deserves infinitely more.

He is now so accustomed to that divine
presence that he receives from it continual suc-
cors upon all occasions. For about thirty years
his soul has been filled with joys so continual,

42 Letters

and sometimes so great, that he is forced to
use means to moderate them, and to hinder
their appearing outwardly.

If sometimes he is a little too much absent
from that divine presence, GOD presently makes
Himself to be felt in his soul to recall him,
which often happens when he is most engaged
in his outward business. He answers with exact
fidelity to these inward drawings, either by an
elevation of his heart toward GOD, or by a
meek and fond regard to Him; or by such
words as love forms upon these occasions, as,
for instance, My GOD, here I am all devoted to
Thee. LORD, make me according to Thy heart.
And then it seems to him (as in effect he feels
it) that this GOD of love, satisfied with such
few words, reposes again, and rests in the fund
and center of his soul. The experience of these
things gives him such an assurance that GOD
is always in the fund or bottom of his soul that
it renders him incapable of doubting it upon
any account whatever.

Judge by this what content and satisfaction
he enjoys while he continually finds in himself
so great a treasure. He is no longer in an anx-
ious search after it, but has it open before
him, and may take what he pleases of it.

He complains much of our blindness, and

Letters 43

cries often that we are to be pitied who con-
tent ourselves with so little. GOD, saith he, has
infinite treasure to bestow, and we take up
with a little sensible devotion, which passes in
a moment. Blind as we are, we hinder GOD and
stop the current of His graces. But when He
finds a soul penetrated with a lively faith, He
pours into it His graces and favors plentifully;
there they flow like a torrent which, after
being forcibly stopped against its ordinary
course, when it has found a passage, spreads it-
self with impetuosity and abundance.

Yes, we often stop this torrent by the little
value we set upon it. But let us stop it no more;
let us enter into ourselves and break down the
bank which hinders it. Let us make way for
grace; let us redeem the lost time, for perhaps
we have but little left. Death follows us close;
let us be well prepared for it; for we die but
once, and a miscarriage there is irretrievable.

I say again, let us enter into ourselves. The
time presses, there is no room for delay; our
souls are at stake. I believe you have taken such
effectual measures that you will not be sur-
prised. I commend you for it; it is the one
thing necessary. We must, nevertheless, always
work at it, because not to advance in the
spiritual life is to go back. But those who have

44 Letters

the gale of the HOLY SPIRIT go forward even
in sleep. If the vessel of our soul is still tossed
with winds and storms, let us awake the LORD,
who reposes in it, and He will quickly calm the
sea.

I have taken the liberty to impart to you
these good sentiments, that you may compare
them with your own. It will serve again to
kindle and inflame them, if by misfortune
(which GOD forbid, for it would be indeed a
great misfortune) they should be, though never
so little, cooled. Let us then both recall our first
fervors. Let us profit by the example and the
sentiments of this brother, who is little known
of the world, but known of GOD, and ex-
tremely caressed by Him. I will pray for you;
do you pray instantly for me, who am, in our
LORD,

Yours, etc.

FIFTH LETTER

I received this day two books and a letter

from Sister , who is preparing to make her

profession, and upon that account desires the
prayers of your holy society, and yours in par-
ticular. I perceive that she reckons much upon
them; pray do not disappoint her. Beg of GOD

Letters 45

that she may make her sacrifice in the view
of His love alone, and with a firm resolution
to be wholly devoted to Him. I will send you
one of these books, which treat of the presence
of GOD, a subject which, in my opinion, con-
tains the whole spiritual life; and it seems to
me that whoever duly practises it will soon be-
come spiritual.

I know that for the right practice of it the
heart must be empty of all other things, be-
cause GOD will possess the heart alone; and as
He cannot possess it alone without emptying
it of all besides, so neither can He act there,
and do in it what He pleases, unless it be left
vacant to Him.

There is not in the world a kind of life more
sweet and delightful than that of a continual
conversation with GOD. Those only can com-
prehend it who practise and experience it; yet
I do not advise you to do it from that motive.
It is not pleasure which we ought to seek in
this exercise; but let us do it from a principle
of love, and because GOD would have us.

Were I a preacher, I should, above all other
things, preach the practice of the presence of
GOD; and were I a director, I should advise all
the world to do it, so necessary do I think it,
and so easy, too.

46 Letters

Ah! knew we but the want we have of the
grace and assistance of GOD, we should never
lose sight of Him — no, not for a moment. Be-
lieve me; make immediately a holy and firm
resolution nevermore wilfully to forget Him,
and to spend the rest of your days in His sacred
presence, deprived, for the love of Him, if He
thinks fit, of all consolations.

Set heartily about this work, and if you do
it as you ought, be assured that you will soon
find the effects of it. I will assist you with my
prayers, poor as they are. I recommend myself
earnestly to yours and those of your holy so-
ciety, being theirs, and more particularly

Yours, etc.

SIXTH LETTER

(To the Same)

I have received from Mrs. the things

which you gave her for me. I wonder that you
have not given me your thoughts of the little
book I sent to you, and which you must have
received. Pray set heartily about the practice
of it in your old age; it is better late than never.

I cannot imagine how religious persons can
live satisfied without the practice of the pres-
ence of GOD. For my part, I keep myself re-

Letters 47

tired with Him in the fund or center of my
soul as much as I can; and while I am so with
Him I fear nothing, but the least turning from
Him is insupportable.

This exercise does not much fatigue the
body; it is, however, proper to deprive it some-
times, nay, often, of many little pleasures which
are innocent and lawful, for GOD will not per-
mit that a soul which desires to be devoted en-
tirely to Him should take other pleasures than
with Him: that is more than reasonable.

I do not say that therefore we must put any
violent constraint upon ourselves. No, we must
serve GOD in a holy freedom; we must do our
business faithfully, without trouble or disquiet,
recalling our mind to GOD mildly, and with
tranquillity, as often as we find it wandering
from Him.

It is, however, necessary to put our whole
trust in GOD, laying aside all other cares, and
even some particular forms of devotion,
though very good in themselves, yet such as
one often engages in unreasonably, because
these devotions are only means to attain to the
end. So when by this exercise of the presence of
GOD we are with Him who is our end, it is then
useless to return to the means; but we may
continue with Him our commerce of love,

48 Letters

persevering in His holy presence, one while by
an act of praise, of adoration, or of desire; one
while by an act of resignation or thanksgiving;
and in all the ways which our spirit can invent.
Be not discouraged by the repugnance which
you may find in it from nature; you must do
yourself violence. At the first one often thinks
it lost time, but you must go on, and resolve
to persevere in it to death, notwithstanding all
the difficulties that may occur. I recommend
myself to the prayers of your holy society,
and yours in particular. I am, in our LORD,

Yours, etc.

SEVENTH LETTER

I pity you much. It will be of great impor-
tance if you can leave the care of your affairs

to , and spend the remainder of your life

only in worshiping GOD. He requires no great
matters of us: a little remembrance of Him
from time to time; a little adoration; some-
times to pray for His grace, sometimes to offer
Him your sufferings, and sometimes to return
Him thanks for the favors He has given you,
and still gives you, in the midst of your
troubles, and to console yourself with Him
the oftenest you can. Lift up your heart to

Letters 49

Him, sometimes even at your meals, and when
you are in company; the least little remem-
brance will always be acceptable to Him. You
need not cry very loud; He is nearer to us than
we are aware of.

It is not necessary for being with GOD to be
always at church. We may make an oratory of
our heart wherein to retire from time to time
to converse with Him in meekness, humility,
and love. Every one is capable of such familiar
conversation with GOD, some more, some less.
He knows what we can do. Let us begin, then.
Perhaps He expects but one generous resolu-
tion on our part. Have courage. We have but
little time to live; you are near sixty- four, and
I am almost eighty. Let us live and die with
GOD. Sufferings will be sweet and pleasant to
us while we are with Him; and the greatest
pleasures will be, without Him, a cruel punish-
ment to us. May He be blessed for all. Amen.

Accustom yourself, then, by degrees thus to
worship Him, to beg His grace, to offer Him
your heart from time to time in the midst of
your business, even every moment, if you can.
Do not always scrupulously confine yourself
to certain rules, or particular forms of devo-
tion, but act with a general confidence in GOD,
with love and humility. You may assure

50 Letters

of my poor prayers, and that I am their ser-
vant, and particularly

Yours in our LORD, etc.

EIGHTH LETTER

(Concerning Wandering Thoughts in Prayer}

You tell me nothing new; you are not the
only one that is troubled with wandering
thoughts. Our mind is extremely roving; but,
as the will is mistress of all our faculties, she
must recall them, and carry them to GOD as
their last end.

When the mind, for want of being suffi-
ciently reduced by recollection at our first
engaging in devotion, has contracted certain
bad habits of wandering and dissipation, they
are difficult to overcome, and commonly draw
us, even against our wills, to the things of the
earth.

I believe one remedy for this is to confess
our faults and to humble ourselves before
GOD. I do not advise you to use multiplicity of
words in prayer, many words and long dis-
courses being often the occasions of wander-
ing. Hold yourself in prayer before GOD like a
dumb or paralytic beggar at a rich man's gate.
Let it be your business to keep your mind in

Letters 5 1

the presence of the LORD. If it sometimes
wander and withdraw itself from Him, do not
much disquiet yourself for that: trouble and
disquiet serve rather to distract the mind than
to recollect it; the will must bring it back in
tranquillity. If you persevere in this manner,
GOD will have pity on you.

One way to recollect the mind easily in the
time of prayer, and preserve it more in tran-
quillity, is not to let it wander too far at other
times. You should keep it strictly in the pres-
ence of GOD; and being accustomed to think
of Him often, you will find it easy to keep
your mind calm in the time of prayer, or at
least to recall it from its wanderings.

I have told you already at large, in my former
letters, of the advantages we may draw from
this practice of the presence of GOD. Let us
set about it seriously, and pray for one an-
other.

Yours, etc.

NINTH LETTER

The inclosed is an answer to that which I

received from ; pray deliver it to her. She

seems to me full of good will, but she would go
faster than grace. One does not become holy

5 2 Letters

all at once. I recommend her to you; we ought
to help one another by our advice, and yet
more by our good examples. You will oblige
me to let me hear of her from time to time, and
whether she be very fervent and very obedient.

Let us thus think often that our only busi-
ness in this life is to please GOD, and that all be-
sides is but folly and vanity. You and I have
lived about forty years in religion (i.e., a
monastic life) . Have we employed them in lov-
ing and serving GOD, who by His mercy has
called us to this state, and for that very end?
I am filled with shame and confusion when I
reflect, on one hand, upon the great favors
which GOD has done, and incessantly continues
to do me; and on the other, upon the ill use I
have made of them, and my small advance-
ment in the way of perfection.

Since by His mercy He gives us still a little
time, let us begin in earnest; let us repair the
lost time; let us return with a full assurance
to that FATHER of mercies, who is always
ready to receive us affectionately. Let us re-
nounce, let us generously renounce, for the
love of Him, all that is not Himself; He de-
serves infinitely more. Let us think of Him per-
petually. Let us put all our trust in Him. I
doubt not but we shall soon find the effects of

Letters 5 3

it in receiving the abundance of His grace,
with which we can do all things, and without
which we can do nothing but sin.

We cannot escape the dangers which abound
in life without the actual and continual help
of GOD. Let us, then, pray to Him for it con-
tinually. How can we pray to Him without
being with Him? How can we be with Him
but in thinking of Him often? And how can
we often think of Him but by a holy habit
which we should form of it? You will tell me
that I am always saying the same thing. It is
true, for this is the best and easiest method I
know; and as I use no other, I advise all the
world to do it. We must know before we can
love. In order to know GOD, we must often
think of Him; and when we come to love Him,
we shall then also think of Him often, for our
heart will be with our treasure. This is an argu-
ment which well deserves your consideration.

I am,
Yours, etc.

TENTH LETTER

I have had a good deal of difficulty to bring

myself to write to Mr. , and I do it now

purely because you and Madam desire me.

54 Letters

Pray write the directions and send it to him.
I am very well pleased with the trust which
you have in GOD; I wish that He may increase
it in you more and more. We cannot have too
much in so good and faithful a Friend, who
will never fail us in this world nor in the next.

If Mr. makes his advantage of the loss

he has had, and puts all his confidence in GOD,
He will soon give him another friend, more
powerful and more inclined to serve him. He
disposes of hearts as He pleases. Perhaps Mr.

was too much attached to him he has lost.

We ought to love our friends, but without en-
croaching upon the love due to GOD, which
must be the principal.

Pray remember what I have recommended
to you, which is, to think often on GOD, by
day, by night, in your business, and even in
your diversions. He is always near you and with
you; leave Him not alone. You would think it
rude to leave a friend alone who came to visit
you; why, then, must GOD be neglected? Do
not, then, forget Him, but think on Him
often, adore Him continually, live and die with
Him; this is the glorious employment of a
Christian. In a word, this is our profession; if
we do not know it, we must learn it. I will en-

Letters 5 5

deavor to help you with my prayers, and am,
in our LORD,

Yours, etc.

ELEVENTH LETTER

I do not pray that you may be delivered
from your pains, but I pray GOD earnestly that
He would give you strength and patience to
bear them as long as He pleases. Comfort your-
self with Him who holds you fastened to the
cross. He will loose you when He thinks fit.
Happy those who suffer with Him. Accustom
yourself to suffer in that manner, and seek
from Him the strength to endure as much, and
as long, as He shall judge to be necessary for
you. The men of the world do not comprehend
these truths, nor is it to be wondered at, since
they suffer like what they are, and not like
Christians. They consider sickness as a pain to
nature, and not as a favor from GOD; and see-
ing it only in that light, they find nothing in
it but grief and distress. But those who con-
sider sickness as coming from the hand of GOD,
as the effect of His mercy, and the means which
He employs for their salvation — such com-
monly find in it great sweetness and sensible
consolation.

5 6 Letters

I wish you could convince yourself that GOD
is often (in some sense) nearer to us, and more
effectually present with us, in sickness than in
health. Rely upon no other physician; for, ac-
cording to my apprehension, He reserves your
cure to Himself. Put, then, all your trust in
Him, and you will soon find the effects of it in
your recovery, which we often retard by put-
ting greater confidence in physic than in GOD.

Whatever remedies you make use of, they
will succeed only so far as He permits. When
pains come from GOD, He only can cure them.
He often sends diseases of the body to cure those
of the soul. Comfort yourself with the sover-
eign Physician both of the soul and body.

Be satisfied with the condition in whch GOD
places you; however happy you may think me,
I envy you. Pains and sufferings would be a
paradise to me while I should suffer with my
GOD, and the greatest pleasures would be hell
to me if I could relish them without Him. All
my consolation would be to suffer something
for His sake.

I must, in a little time, go to GOD. What
comforts me in this life is that I now see Him
by faith; and I see Him in such a manner as
might make me say sometimes, I believe no
more, but I see. I feel what faith teaches us,

Letters 57

and in that assurance and that practice of
faith I will live and die with Him.

Continue, then, always with GOD; it is the
only support and comfort for your affliction.
I shall beseech Him to be with you. I present
my service.

Yours, etc.

TWELFTH LETTER

If we were well accustomed to the exercise
of the presence of GOD, all bodily diseases would
be much alleviated thereby. GOD often permits
that we should suffer a little to purify our
souls and oblige us to continue with Him.

Take courage; offer Him your pains inces-
santly; pray to Him for strength to endure
them. Above all, get a habit of entertaining
yourself often with GOD, and forget Him the
least you can. Adore Him in your infirmities,
offer yourself to Him from time to time, and
in the height of your sufferings beseech Him
humbly and affectionately (as a child his
father) to make you conformable to His holy
will. I shall endeavor to assist you with my
poor prayers.

GOD has many ways of drawing us to Him-
self. He sometimes hides Himself from us; but

5 8 Letters

faith alone, which will not fail us in time of
need, ought to be our support, and the founda-
tion of our confidence, which must be all in
GOD.

I know not how GOD will dispose of me. I am
always happy. All the world suffer; and I, who
deserve the severest discipline, feel joys so con-
tinual and so great that I can scarce contain
them.

I would willingly ask of GOD a part of your
sufferings, but that I know my weakness, which
is so great that if He left me one moment to
myself I should be the most wretched man
alive. And yet I know not how He can leave
me alone, because faith gives me as strong a
conviction as sense can do that He never for-
sakes us until we have first forsaken Him. Let
us fear to leave Him. Let us be always with
Him. Let us live and die in His presence. Do
you pray for me as I for you.

I am,
Yours, etc.

THIRTEENTH LETTER

(To the Same)

I am in pain to see you suffer so long. What
gives me some ease and sweetens the feelings I

Letters 59

have for your griefs is that they are proofs of
GOD'S love toward you. See them in that view
and you will bear them more easily. As your
case is, it is my opinion that you should leave
off human remedies, and resign yourself en-
tirely to the providence of GOD. Perhaps He
stays only for that resignation and a perfect
trust in Him to cure you. Since, notwithstand-
ing all your cares, physic has hitherto proved
unsuccessful, and your malady still increases,
it will not be tempting GOD to abandon your-
self in His hands and expect all from Him.

I told you in my last that He sometimes per-
mits bodily diseases to cure the distempers of
the soul. Have courage, then; make a virtue
of necessity. Ask of GOD, not deliverance from
your pains, but strength to bear resolutely, for
the love of Him, all that He should please, and
as long as He shall please.

Such prayers, indeed, are a little hard to
nature, but most acceptable to GOD, and sweet
to those that love Him. Love sweetens pains;
and when one loves GOD, one suffers for His
sake with joy and courage. Do you so, I beseech
you; comfort yourself with Him, who is the
only Physician of all our maladies. He is the
FATHER of the afflicted, always ready to help
us. He loves us infinitely, more than we im-

60 Letters

agine. Love Him, then, and seek no consolation
elsewhere. I hope you will soon receive it.
Adieu. I will help you with my prayers, poor
as they are, and shall always be, in our LORD,

Yours, etc.

FOURTEENTH LETTER

(To the Same)

I render thanks to our LORD for having re-
lieved you a little, according to your desire. I
have been often near expiring, but I never was
so much satisfied as then. Accordingly, I did
not pray for any relief, but I prayed for
strength to suffer with courage, humility, and
love. Ah, how sweet it is to suffer with GOD!
However great the sufferings may be, receive
them with love. It is paradise to suffer and be
with Him; so that if in this life we would en-
joy the peace of paradise we must accustom
ourselves to a familiar, humble, affectionate
conversation with Him. We must hinder our
spirits' wandering from Him upon any oc-
casion. We must make our heart a spiritual
temple, wherein to adore Him incessantly. We
must watch continually over ourselves, that
we may not do nor say nor think anything
that may displease Him. When our minds are

Letters 61

thus employed about GOD, suffering will be-
come full of unction and consolation.

I know that to arrive at this state the begin-
ning is very difficult, for we must act purely
in faith. But though it is difficult, we know
also that we can do all things with the grace
of GOD, which He never refuses to them who
ask it earnestly. Knock, persevere in knock-
ing, and I answer for it that He will open to
you in His due time, and grant you all at once
what He has deferred during many years.
Adieu. Pray to Him for me as I pray to Him
for you. I hope to see Him quickly.

I am,

Yours, etc.

FIFTEENTH LETTER

(To the Same)

GOD knoweth best what is needful for us,
and all that He does is for our good. If we
knew how much He loves us, we should always
be ready to receive equally and with indiffer-
ence from His hand the sweet and the bitter.
All would please that came from Him. The
sorest afflictions never appear intolerable, ex-
cept when we see them in the wrong light.

62 Letters

When we see them as dispensed by the hand
of GOD, when we know that it is our loving
FATHER who abases and distresses us, our suffer-
ings will lose their bitterness and become even
matter of consolation.

Let all our employment be to know GOD; the
more one knows Him, the more one desires to
know Him. And as knowledge is commonly
the measure of love, the deeper and more ex-
tensive our knowledge shall be, the greater will
be our love; and if our love of GOD were great,
we should love Him equally in pains and plea-
sures.

Let us not content ourselves with loving GOD
for the mere sensible favors, how elevated so-
ever, which He has done or may do us. Such
favors, though never so great, cannot bring us
so near to Him as faith does in one simple act.
Let us seek Him often by faith. He is within
us; seek Him not elsewhere. If we do love Him
alone, are we not rude, and do we not deserve
blame, if we busy ourselves about trifles which
do not please and perhaps offend Him? It is to
be feared these trifles will one day cost us dear.

Let us begin to be devoted to Him in good
earnest. Let us cast everything besides out of
our hearts. He would possess them alone. Beg
this favor of Him. If we do what we can on

Letters 63

our parts, we shall soon see that change
wrought in us which we aspire after. I cannot
thank Him sufficiently for the relaxation He
has vouchsafed you. I hope from His mercy
the favor to see Him within a few days.* Let
us pray for one another.

I am, in our LORD,

Yours, etc.

* He took to his bed two days after, and died within the
week.

University of California

SOUTHERN REGIONAL LIBRARY FACILITY

405 Hilgard Avenue, Los Angeles, CA 90024-1388

Return this material to the library

from which it was borrowed.

A 000695132 1

Social Sciences & Humanities Library

University of California, San Diego

Please Note: This item is subject to recall.

Date Due

UhU 081!

99

Cl 39 (5/97)

UCSD Lib.

Univers:

South

Libr,